Surah As-Saffat (37): Verse 123 and onwards

Verse 123: {وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ}

(And indeed, Ilyas was surely one of the Messengers.)

Note: This is the fourth story mentioned in this Surah. There are several issues concerning this verse:

Ibn 'Amir recited it as {وَإِنْ إِلْيَاسَ} without the Hamza (glottal stop) on the initial Alif, connecting it to the preceding word. The rest of the reciters used the Hamza and cut the Alif.

Abu Bakr ibn Mihran stated that whoever mentions the Alif when connecting the word has erred, and the people of Sham (Syria) rejected and did not recognize this pronunciation.

Al-Wahidi mentioned two possible justifications for omitting the Hamza:

1. The Hamza was omitted entirely, similar to how Ibn Kathir omitted the Hamza in {إِنَّهَا لَإِحْدَى الْكُبَرِ} (Al-Muddaththir: 35), and as the poet says:

   Wailam-hā fī hawā’ al-jaww ṭālibah (Woe to her, seeking in the open air)

2. The initial Alif was treated as the definite article (Al-) accompanying the Lām, similar to {وَالْيَسَعَ} (Al-Yasa'a).

There are two opinions regarding the identity of Ilyas:

1. It is narrated from Ibn Mas'ud that he recited it as {وَإِنَّ إِدْرِيسَ} (And indeed, Idris), and he stated that Ilyas is Idris. This is also the view of 'Ikrimah.
2. The majority of commentators agree that he is a Prophet from the Prophets of the Children of Israel, specifically Ilyas ibn Yasin, a descendant of Aaron, the brother of Moses (peace be upon them).

Verse 124: {إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ}

(When he said to his people, "Will you not fear God?")

The implied meaning is: "O Muhammad, remind your people: When he said to his people, 'Will you not fear God?'"

Al-Kalbi explained this as: "Will you not fear worshipping other than God?"

Since he first warned them generally, he then specified the reason for that fear by saying:

Verse 125: {أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ}

(Will you invoke Ba'l and forsake the Best of Creators?)

This verse contains several discussions:

There are two opinions:

1. It is the proper name of an idol they worshipped, similar to Manat and Hubal. It is said that it was made of gold, twenty cubits tall, with four faces. They were infatuated with it and glorified it, appointing 400 custodians for it, whom they considered prophets. Satan used to enter the belly of Ba'l and speak the legislation of misguidance, which the custodians would memorize and teach the people. These custodians were from the people of Baalbek in the land of Sham, and their city was named after this idol.
   • It is acceptable to say that Ba'l was the name of one of their idols. However, the claim that Satan entered its belly and spoke the legislation of misguidance is problematic. If we permit this, it casts doubt on many miracles, as it is narrated that the wolf spoke to the Prophet (PBUH), the camel spoke to him, and the palm trunk moaned. If we allow Satan to enter a body and speak, then this possibility exists for the wolf, the camel, and the trunk, which would undermine their status as miracles.
2. Ba'l means "Lord" in the dialect of Yemen. They say, "Who is the Ba'l of this house?" meaning, who is its Lord. The husband is also called Ba'l for this reason, as stated in {وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ} (Al-Baqarah: 228) and {وَهَٰذَا بَعْلِي شَيْخًا} (Hud: 72). Under this interpretation, the meaning is: "Will you worship some lords and forsake the worship of God?"

The Mu'tazilah used this verse as evidence that the servant is the creator of his own actions. They argued that if no one other than God were a creator, it would not be permissible to describe God as the "Best of Creators." This discussion has already been covered in the commentary on {فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ} (Al-Mu'minun: 14).

Al-Rashid al-Katib suggested that if the verse were phrased, "Will you invoke Ba'l and invoke the Best of Creators?" it would imply that Ba'l was superior, as the concept of "best" would be attached to both. The response is that the eloquence of the Qur'an is not based on maintaining such formal constructions, but rather on the strength of the meanings and the firmness of the expressions.

When God criticized them for worshipping other than Him, He affirmed Monotheism and negated partners by saying:

Verse 126: {اللَّهُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ}

(God is your Lord and the Lord of your ancient fathers.)

This verse has two discussions:

We have already established in this book how the creation of human individuals indicates the existence of an intentional Creator, and how it proves His Unity and His freedom from opposites and rivals. Therefore, there is no need for repetition here.

Hamzah, Al-Kisa'i, and Hafs (from 'Asim) recited {اللَّهُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ} all in the accusative case (Nasb) as an appositive (Badal) to {أَحْسَنَ الْخَالِقِينَ}. The rest recited it in the nominative case (Raf') as a new, independent clause (Isti'naf). The former reading is preferred by Abu Hatim and Abu 'Ubayd. The author of Al-Kashshaf reported that Hamzah reads it in the accusative when connecting the words, and in the nominative when pausing.

After God recounted how He established Monotheism with them, He stated:

Verse 127: {فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ}

(But they denied him, so indeed, they will be brought forth.)

This means they will be brought forth to the Fire tomorrow. We have discussed this previously in relation to the verse {لَكُنْتُ مِنَ الْمُحْضَرِينَ} (As-Saffat: 57).

Then God said:

Verse 128: {إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ}

(Except the chosen servants of God.)

This exception is made because his people did not entirely reject him; some among them already held the belief in Monotheism. Therefore, God said: {إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ}, meaning those who came with pure Monotheism will not be brought forth [to punishment].

Then God said:

Verse 129: {وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ * سَلَامٌ عَلَى إِلْ يَاسِينَ}

(And We left behind for him [a good mention] among later generations. Peace be upon Ilyasin.)

There are different readings for {إِلْ يَاسِينَ}:

1. Nafi', Ibn 'Amir, and Ya'qub recited it as {آلَ يَاسِينَ} (Aal Yasin), indicating the addition of the word Aal (family/people) to Yasin.
2. The rest recited it with a Kasra on the Alif and a Sukūn on the Lām, connecting it directly to Yasin (Ilyasina).

Regarding the first reading ({آلَ يَاسِينَ}):

1. The closest meaning is that since we mentioned Ilyas ibn Yasin, then Aal Yasin refers to Ilyas and his family.
2. It could refer to the family of Muhammad (PBUH).
3. Yasin could be a name for the Qur'an, meaning: "Peace of God be upon those who believed in the Book of God, which is Yasin."
   • The first interpretation is the most appropriate given the context.

Regarding the second reading ({إِلْ يَاسِينَ}):

1. Al-Zajjaj said that just as one says Mika'il, Mika'il, and Mika'ilin, similarly, here we have Ilyas and Ilyasin.
2. Al-Farra' said it is a plural form referring to Ilyas and his believing followers, similar to how one says Al-Muhallibun and As-Sa'dun, as the poet says:

   Anā ibn Sa'd akram as-Sa'dīnā (I am the son of Sa'd, honoring the Sa'd people.)

Then God said:

Verse 130: {إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ * إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ}

(Indeed, thus do We reward the doers of good. Indeed, he was among Our believing servants.)

This has been explained previously. And God knows best.

Verses 131–132: {وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ * إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ}

(And indeed, Lut was surely one of the Messengers. When We saved him and his entire family,)

Verse 133: {إِلَّا عَجُوزًا فِي الْغَابِرِينَ}

(Except an old woman among those who remained behind.)

Verse 134: {ثُمَّ دَمَّرْنَا الْآخَرِينَ}

(Then We destroyed the others.)

Verse 135: {وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ}

(And indeed, you pass by them in the morning,)

Verse 136: {وَبِاللَّيْلِ أَفَلَا تَعْقِلُونَ}

(And by night. Will you not then use reason?)